Here observe, I. The apostle makes an apology for seeming to commend himself and his fellow-labourers (Co2 5:13), and tells them, 1. It was not to commend themselves, nor for their own sakes, that he had spoken of their fidelity and diligence in the former verses; nor was he willing to suspect their good opinion of him. But, 2. The true reason was this, to put an argument in their mouths wherewith to answer his accusers, who made vain boastings, and gloried in appearances only; that he might give them an occasion to glory on their behalf, or to defend them against the reproaches of their adversaries. And if the people can say that the word has been manifested to their consciences, and been effectual to their conversion and edification, this is the best defence they can make for the ministry of the word, when they are vilified and reproached.

II.He gives good reasons for their great zeal and diligence. Some of Paul's adversaries had, it is likely, reproached him for his zeal and fervour, as if he had been a madman, or, in the language of our days, a fanatic; they imputed all to enthusiasm, as the Roman governor told him, Much learning has made thee mad, Act 26:24. But the apostle tells them, 1. It was for the glory of God, and the good of the church, that he was thus zealous and industrious: "Whether we be beside ourselves, or whether we be sober (whether you or others do think the one or the other), it is to God, and for his glory: and it is for your cause, or to promote your good," Co2 5:13. If they manifested the greatest ardour and vehemency at some times, and used the greatest calmness in strong reasonings at other times, it was for the best ends; and in both methods they had good reason for what they did. For, 2. The love of Christ constrained them, Co2 5:14. They were under the sweetest and strongest constraints to do what they did. Love has a constraining virtue to excite ministers and private Christians in their duty. Our love to Christ will have this virtue; and Christ's love to us, which was manifested in this great instance of his dying for us, will have this effect upon us, if it be duly considered and rightly judged of. For observe how the apostle argues for the reasonableness of love's constraints, and declares, (1.) What we were before, and must have continued to be, had not Christ died for us: We were dead, Co2 5:14. If one died for all, then were all dead; dead in law, under sentence of death; dead in sins and trespasses, spiritually dead. Note, This was the deplorable condition of all those for whom Christ died: they were lost and undone, dead and ruined, and must have remained thus miserable for ever if Christ had not died for them. (2.) What such should do, for whom Christ died; namely, that they should live to him. This is what Christ designed, that those who live, who are made alive unto God by means of his death, should live to him that died for them, and rose again for their sakes also, and that they should not live to themselves, Co2 5:15. Note, We should not make ourselves, but Christ, the end of our living and actions: and it was one end of Christ's death to cure us of this self-love, and to excite us always to act under the commanding influence of his love. A Christian's life should be consecrated to Christ; and then do we live as we ought to live when we live to Christ, who died for us.

And that he died for all, that they which live, etc. - This third position he draws from the preceding: If all were dead, and in danger of endless perdition; and if he died for all, to save them from that perdition; then it justly follows that they are not their own, that they are bought by his blood; and should not live unto themselves, for this is the way to final ruin; but unto him who died for them, and thus made an atonement for their sins, and rose again for their justification.

Wherefore henceforth know we no man after the flesh..... Since the death and resurrection of Christ, which has broken down the middle wall of partition, and has took away all distinction of men, we know, we esteem, we value no man on account of his carnal descent, and fleshy privileges, as being of the Jewish nation, a descendant of Abraham, and circumcised as he was; or on account of their outward state and condition, as being rich and honourable among men, or on account of their natural parts and acquirements, their learning, wisdom, and eloquence; nor do we own any man to be a Christian, that lives after the flesh, to himself, and not to Christ; nor do we make account of the saints themselves as in this mortal state, but as they will be in the resurrection, in consequence of Christ's having died for them, and rose again.

Yea, though we have known Christ after the flesh: some of them had seen him in the flesh; others valued him on account of his being of the Jewish nation, and of his relation to them according to the flesh; and all of them had formerly entertained carnal apprehensions of him, and his kingdom, as though it would be a temporal one:

yet now henceforth know we him more; no more in this mortal state, being risen from the dead; nor do we value ourselves upon having seen him in the flesh; for though such a sight and knowledge of him was desirable, yet a spiritual knowledge is much more preferable; and many there were who knew him in the flesh, who neither enjoy his spiritual presence here, nor will they be favoured with his glorious presence hereafter. Moreover, we do not judge of him as we did before we had a spiritual knowledge of him, and as our countrymen did, by his outward circumstances, by his parentage and education, his poverty and afflictions, his company and conversation, that he could not be the Messiah, the Son of God, and therefore was worthy of death; we have quite other thoughts and apprehensions of him now, believing him to be the Christ of God, a spiritual Saviour and Redeemer, whose kingdom is not of this world; we have relinquished all our national prejudices, and former notions, concerning the Messiah, his kingdom, and people. Some copies add, "after the flesh"; and the Arabic version, "yet now know we him no more in that".

they which live--in the present life (Co2 4:11, "we which live") [ALFORD]; or, they who are thus indebted to Him for life of soul as well as body [MENOCHIUS].

died for them--He does not add, "rose again for them," a phrase not found in Paul's language [BENGEL]. He died in their stead, He arose again for their good, "for (the effecting of) their justification" (Rom 4:25), and that He might be their Lord (Rom 14:7-9). ELLICOTT and ALFORD join "for them" with both "died" and "rose again"; as Christ's death is our death, so His resurrection is our resurrection; Greek, "Who for them died and rose again."

not henceforth--Greek, "no longer"; namely, now that His death for them has taken place, and that they know that His death saves them from death eternal, and His resurrection life brings spiritual and everlasting life to them.